“双文化教育政策被认为是解决义务教育部门Māori学生教育成绩不足的持续挑战的一种手段”(Codd, 2005, p.193)。双文化教育政策确实改变了毛利学生的社会状况。
特别是在过去的20年里，人们观察到，从新西兰的单一文化体系到双文化体系给毛利人带来了许多有益的影响。现在有许多毛利教育工作者，他们是毛利儿童的过渡和教育激励者。一个尊重tereo(毛利语言)和nga tikanga毛利(毛利文化)的教育系统并不存在(Thrupp, 1999)。
根据Peters和Marshall(1989)的研究，支持毛利人和更多新西兰人口的教育政策制定历史在四个州进行。根据本研究，这两个阶段分别是同化阶段和负离子阶段、文化差异阶段、多元文化主义和双文化主义。现在在同化阶段的教育政策制定中，重点是要有一个主导系统，教育规则是由主导种族制定的，其他所有人都被同化了。这里提出了更好的聚合。然而，这导致了文化剥夺的情况，学生，特别是毛利人，失去了对文化和传统的接触。人们再次看到，新西兰通过解决毛利儿童的问题和引进对非白族文化的白族容忍的概念，来应对其在教育方面面临的社会挑战。当时，对其他宗教或少数民族的宽容是社会学的一个重要概念。然而，随着时间的推移，这个国家开始理解双文化主义是改善教育的一种方式。目前，毛利人开启了教育的双文化阶段，对毛利人教育的框架理解变得更加容易(Robinson et al.， 1996;Spoonley, 1999)。作为教育社会契约的重要组成部分，双文化主义带来了四个主要的好处。这些都被认为在教育系统中发挥了非常积极的作用。
In New Zealand, an explicit social contract exists because of the Treaty of Waitangi. It has improved the quality of education in New Zealand as people are able to learn from their culture. In sociology of education, the connections to culture and tradition of the land are studies. General traditions in sociology and historyare drawn into context so that students in that educational system respect their traditions and are still open to newer experiences.
Lourie (2014) stated the bicultural policy development in the country was indeed a strong one. It was developed as early as in 1984 by the Labour Government which was observed to have created better social justice in education for the Maori people. In the beginning of its inception, the focus was to acknowledge the injustice that wassuffered by the Maori people and ensure that any social or economic inequality which they faced as a consequence was adjusted for through the policy. The bicultural education policy was in essence a form of helping aspect for the Maoris and for better integration of the New Zealand society.
“Bicultural education policy is thought to be a means of addressing the ongoing challenge of educational underachievement of Māori students in the compulsory schooling sector” (Codd, 2005, p.193). Bicultural education policy did indeed change the social landscape for Maori students.
In the last 20 years in particular, it has been observed that from the NZ monocultural system to the bicultural system has resulted in much beneficial impact for Maoris. Many Maori educators are present now who serve as a transition and educational motivator for Maori children. A schooling system that respect the tereo (the Maori language) and the nga tikanga Maori (the Maori culture) are not present (Thrupp, 1999).
The history of educational policy making for supporting the Maoris and the greater New Zealand population has been carried out in four states according to researchers Peters and Marshall (1989). According to this research, the phases are assimilation phase and interanion phase, the cultural difference phase, multiculturalism and biculturalism. Now in the educational policy making in assimilation phase, the focus was on having a dominant system where educational rules were made up by the dominant race and everyone else was assimilated into it. Better aggregation was proposed to be achieved here. However, this led to cultural deprivation situation where the students, especially the Maoris in particular were losing their touch of cultural, their tradition etc. Once again, New Zealand was seen to rise to meet its social challenged when it comes to education by addressing the problems of the Maori child and introduced the concept of Pakehatolerance of non-Pakeha culture. This was a time when tolerance for other religions or minorities and for the others was a big concept in sociology. However, over time, the country came to understand biculturalism as the way to improve education. In the current, Maori initiated bicultural stage of education, it has become easier to frame understanding of Maori education (Robinson et al., 1996; Spoonley, 1999). Biculturalism which is a major part of the social contract in education has resulted in four key benefits. These are considered as having played a very positive role in educational system。